Name: ______Date: ______
Global History and Geography Period: ______
Belief Systems
Name: ______Date: ______
Global History and Geography Period: ______
Religion Vocabulary
1. Monotheistic / Belief in one god2. Polytheistic / Belief in many gods
3. Torah / Jewish holy book
4. Jewish Diaspora / Scattering of Jews from their holy land
5. Koran/Qur’an / Muslim holy book
6. 10 Commandments / List of what Christians should/shouldn’t do
7. Pillars of Faith / 1- Declaration of faith; 2-pray 5x/day towards Mecca; 3- give 2.5% to charity;
4-fast during Ramadan; 5-Pilgrimmage to Mecca
8. Hajj / Pilgrimage to Mecca
9. Karma / every deed in life impacts a person’s fate in the next life (Hinduism)
10. Dharma / religious duties and obligations (Hinduism)
11. Reincarnation / rebirth of the soul in various forms
12. Moksha / ultimate goal of Hinduism; to be reunited with Brahman
13. Caste System / Social groups you are born into and cannot change (traditional India) *draw a pic
14. Four Noble Truths / Everyone suffers; the cause of suffering is desire; to end suffering, end desire; end desire by following the eightfold path (moral conduct)
15. Nirvana / Condition of having no desires (goal of Buddhism)
16. Filial Piety / Respect for parents/elders/superiors
17. Confucianism / Belief in following a moral code of conduct based on the 5 relationships (started by Confucius)
18. Daoism / Belief that the forces of nature balance each other and we don’t need rules
19. Legalism / Belief in harsh laws because people are inherently bad
20. Animism/Shintoism / Belief that spirits exist in nature
Types of Religions
Name: ______Date: ______
Global 9 Period: ______
Judaism & Christianity Organizer
Judaism / ChristianityAdherents called
Major concentration / North America, South America, Europe, Australia, Russia, part of Africa
Sacred text / *______: Set of rules/ moral behaviors to live by / *______: Set of rules/ moral behaviors to live by
Clergy
House of worship
Main day of worship
Type of theism / (Trinitarian) monotheism
(Father, Son, Holy Spirit)
Identity of Jesus
Jesus
Salvation by.. / Belief in God, faith, good deeds / Belief in God, faith, good deeds, sacraments
Name: ______Date: ______
Global 9 Period: ______
Islam
Basics
· ______largest religion in the world
· ______
· ______
· God’s prophet: ______(born in Mecca, he received a vision that he must proclaim Allah as the ONE supreme God)
· ______- holy book
· ______- building of worship
Five Pillars of Faith
1. ______(There is no god but ______, and ______is his messenger)
2. ______
3. ______
4. ______(no food or drink from sunrise to sunset for the month long holiday)
5. ______
How to Remember the 5 Pillars of Faith:
(An Awesome Song Created by Miss Cook)
Allah is the only one
to Mecca they must run
It’s the way they face to pray
5 times throughout the day
Two point five is what they give
to help others live
Don’t worry, just stay calm
they’ve only gotta fast during Ramadan
Name: ______Date: ______
Global 9 Period: ______
#NotInMyName: Muslims condemn attacks in Paris
By Savannah Pratt, CNN (11/16/15)
As the terrorist attacks erupted in Paris, people throughout the world mourned with France, and appalled Muslims turned to social media using the hashtag #NotInMyName. A journalist in London, tweeted, "Whoever kills an innocent person, it is as though he has killed all of mankind." She was one of many people to share this verse from the Quran.
"I don't see ISIS as Muslim. I see terrorists when I look at ISIS," Philistine Ayad, a Muslim feminist, told CNN. "To me, terror knows no religion. They are picking and choosing aspects of the religion and twisting and distorting them in order to justify their actions that are unjustifiable." Ayad, who was born in the United States, says she feels very Westernized (Western= like USA or Europe). However, she says it hurts when she wears her hijab, the scarf worn around her head, in public and hears muttering about her religion from onlookers. She hopes the #NotInMyName campaign will help remove Islamophobia from Western culture.
"I want there to be an understanding between Muslims and non-Muslims and a sense of communal sympathy for the victims of terrorists, but not descending into Islamophobia. If the #NotInMyName campaign can help expel some of that Islamophobia and expel some of my fear ... then that would be wonderful," she said.
Ayad is also expressing her views through art (like the drawing below which she posted on Twitter).
Who is pointing their finger at the woman and what are they saying to her?
______
______
How does the picture portray the woman? (Look closely at her clothing, expression, & stance)
______
______
______
What is the message of this drawing?
______
______
______
Dania Saltagi is also speaking out because she is upset that terrorists are continuing to deface her religion and her reputation. "Using #NotInMyName is a way for me to not only condemn the terrorist attacks, but to also spread the message that ISIS does not represent Islam. It is a way for me to have a voice and break stereotypes, rather than stay silent," she told CNN.
Being a student in an American university, Saltagi says she is immersed in Western culture. She says she was raised Muslim and taught principles of love, compassion and peace.
"The message that I want to spread is that the very small percentage of extremists committing these murders do not represent the rest of the 1.6 billion Muslims who absolutely condemn killing and violence," Saltagi says.
Along with numerous other Muslims, Ayad and Saltagi continue to participate in the campaign.
"#NotInMyName means that we are taking that power back, to represent ourselves to what we truly are and that is peaceful people," Ayad says.
SENTENCEChoose a sentence that was meaningful and captured the main idea / PHRASE
Choose a phrase that moved, engaged, or provoked you / WORD
Choose a word that captured your attention or struck you as powerful
What is one question you still have?
______
Name: ______Date: ______
Global 9 Period: ______
Hijab: Oppressive or Liberating?
Directions: Explain why the hijab is either oppressive or liberating. Support your claim with details from the readings and video clips.
______
______
______
______
______
Opinion Article 1: In My Life, Headscarves Have Been Symbols of Oppression, NotSolidarity
Nushin Arbabzadah was raised in Afghanistan and fled to Europe as a refugee. She now teaches Middle Eastern media at the University of California, Los Angeles.
The images of American women wearing headscarves in “solidarity” with Muslim women take me back to a cold morning in the early 1980s. That day, as a primary school child in Kabul, Afghanistan, I learned that, as a girl born in a Muslim society, the hair on my head was not my own.
For the Soviet-backed Kabul regime and the Western-backed mujahedin, my hair was a symbol to be negotiated without my consent.
Standing on the road that ran alongside the main school building, I watched secret policemen carry about a dozen girls out of my school on stretchers. I was bewildered. The next day, at the regular morning assembly on the school field, our headmistress told us that the mujahedin had poisoned our drinking well because our girls didn’t cover their hair properly. She declared that from now on, the school would follow much stricter hijab rules. No more headscarves that loosely hung over our heads. No more thin scarves that more rebellious girls slung around their necks, “like snakes,” she said.
My school decided to appease, rather than defy and defeat, the mujahedin, or “holy warriors.” From now on I had to wear a white headscarf. I learned that the hair on my head was not just a battleground for an ideological war between the secular government and the mujahedin. It was also a political symbol that could be negotiated without my consent.
My hair didn’t belong to me. It belonged to the Soviet-backed Kabul regime and its enemy, the Western-backed mujahedin. My hair was the target of a proxy war.
Even after my school tried to appease the mujahedin by covering our hair, the violence around us became more intense. Our headscarves failed to appease our detractors, and stop the religious violence. Years later, as a young woman earning degrees in Hamburg and Cambridge, I learned the power attributed to my hair was hugely exaggerated. Strict traditionalists made my hair out to be a villain, tempting men and dishonoring society, while the men who fired rockets, blew up cars and poisoned girls got away with mayhem and murder. In reality, my hair was powerless.
Five years ago, I returned to my school in Kabul. Headscarves now covered the hair of even 3-year-olds in kindergarten. But it hadn’t stopped the violence. Outside the school, the holy warriors were now doing suicide bombings. By this time, though, I had stepped outside the mujahedin’s moral circle. I had learned that societies can be peaceful and prosperous when even women reveal their hair. This time, I only covered my hair to protect myself from violence. But under my imposed hijab, I knew that our hair had been innocent all along.
Women may want to express "solidarity" with Muslim women by covering up. But Muslim women don't need to cover up. This act of solidarity perpetuates a version of Islam that says it’s O.K. to poison little girls who dare to feel the sunlight on their heads.
New York Times, Room for Debate http://www.nytimes.com/roomfordebate/2016/01/06/do-non-muslims-help-or-hurt-women-by-wearing-hijabs/in-my-life-headscarves-have-been-symbols-of-oppression-not-solidarity (Updated January 6, 2016, 3:21 AM)
Opinion Article 2: Wearing the Headscarf Is a Matter of Feminism, Aesthetics and Solidarity forMe
Celene Ibrahim
I have chosen to wear a headscarf and long, loose clothing for the last 10 years. I even wore a face veil for a number of years in my early 20s because I enjoyed the privacy that it afforded and, admittedly, shattering the many misinformed stereotypes about women in veils.
I often publicly field questions and write on female covering in Islam and its relationship to patriarchy and male privilege. I understand the issues at hand and the passions on various sides.
The paradox is that whether a woman wears one or not, people point fingers and pass judgement on her intentions and preferences.
Now, as a college Muslim chaplain, I have the joy of working with many Muslim women who are deeply dedicated to their faith. Some regularly wear headscarves and long loose clothing, some wear scarves just to pray, some wear shorts and T-shirts. In this work I have observed that hair covering is not a reliable sign of the piety or sincerity of a female Muslim. As a guiding principle in life, I try not to focus on outer appearances, but on inner substance.
Certainly there are contexts in which the forced donning or forced removal of the scarf demeans women’s bodies and agency. Just as Islamist forces emphasize veiling as an outer symbol of the Islamicization of society, colonial and neocolonial forces have emphasized de-veiling as part of their hegemonic presence. The paradox is that, whether a woman wears a headscarf or not, fault finders can point fingers and pass judgement on her intentions and preferences.
For me, the headscarf is a way to perform an act of daily devotion and to identify proudly as Muslim. At the same time, the feminist in me sees long, loose clothing as one way for women to guard our bodies against unwelcome gazes and other forms of male chauvinism. It is perhaps hard to convey, but for me, covering also reflects a disposition of inner humility. I personally like the aesthetics of this style of dress and find it very dignified.
In considering the merits of the hijab solidarity efforts, it is commendable that despite generalized Islamophobia, some allies in the U.S. and beyond are willing to stand against this most recent wave of xenophobic intolerance and make a statement about their dedication to religious freedom.
For their solidarity with readily identifiable Muslim women, for their compassion, and for their willingness to take even personal risks, I am thankful to the activists in this hijab solidarity movement. In an age of digital media, they are providing a platform for women to communicate their commitment to pluralism.
Opinion Article 3: The Hijab: Oppressive or Liberating?
By Shanzeh Khurram | Staff (Last Updated June 17, 2015 ) http://www.dailycal.org/2015/06/19/the-hijab-oppressive-or-liberating/
Picture a woman wearing a long, shapeless black cloak, her arms, legs and hair covered by dark cloth, with only the face — or sometimes just the eyes — visible. Does the word “oppressed” come to mind? That is a common assumption regarding Muslim women who choose to wear the hijab, the Islamic headscarf. But there is nothing inherently liberating or oppressive about the hijab, just like there is nothing inherently liberating about going naked. The liberation lies in the choice.
Not all Muslims believe that wearing the hijab is fard, or obligatory. Many feel that simply dressing conservatively is enough, while some Muslim women also wear skirts and shorts. For women who do choose to wear the hijab, the style varies from a simple headscarf worn over regular clothes to more conservative styles, such as the niqab, which partially covers the face.
Religions other than Islam also contain the concept of veiling. Judaism and Christianity include this custom, though society does not view nuns who cover their heads as oppressed in the same way it views Muslim women.
While there are Muslim women who wear the headscarf because they want to, many women in the Muslim world are forced to cover up in varying degrees. In countries such as Saudi Arabia and Afghanistan, women have no choice but to don the hijab. Even in less rigid countries, such as Pakistan, women do not have the freedom to wear what they want in public. These practices can be seen as oppressive not because the hijab is innately oppressive, but because forcing a particular style of clothing on people is wrong and restrictive.